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Uthqali Religion
Ọdonani, also Ọdinila, Ominala,Ominana, Odinena or Ọmonani is the traditional cultural beliefs and practises of the Uthqali'Igbo people'people of southern Al'Badara. These terms, as used here in the Uthqali language, are synonymous with the traditional Uthqali "religious system" which was not considered separate from the social norms of ancient or traditional Uthqali societies. Theocratic in nature, spirituality played a huge role in their everyday lives. Although it has largely been supplanted by Islam, the indigenous belief system remains in strong effect among the rural and village populations of the Uthqali, where it has at times influenced by other religions. Odonani is a panentheistic faith, having a strong central deity at its head. All things spring from this deity. Although a semi-pantheon exists in the belief system, as it does in many indigenous Asli religions, the lesser deities prevalent in Odonani expressly serve as elements of Chukw'o the central deity. Like all religions, Odonani is the vehicle used by its practitioners to understand their World (called "Uwai"), or more specifically, the part of the World that affects them — which is to say the dry Land on which the Uthqali live and gather sustenance — and it is from this that the belief acquires its names: '"Ọ do" (Uthqali: it is ) + n'(na - Uthqali: on/within) + "Ani" (Uthqali: the Land or the Earth goddess) in the Northern Uthqali dialects and also "O mi" (Uthqali: it happens ) + n'(na - Uthqali: on/within) + "Ala" (Uthqali: the Land or the physical manifestation of the Earth goddess as dry land) as used primarily in the Southern Uthqali dialects. Chukwo, as the central deity and driving force in the cosmos is unknowable, and too great of a power to be approached directly save by the manifestations that exist on the World (the Land, the Skies, and the Sea). Thus, Odonani rarely deals directly with the force that is Chukwo. Many other spirits and forces also exist in Odonani belief and folklore. Chukwo and the Cosmos Chukwo is the supreme deity in Odonani. All-powerful and genderless, Chukwo is said to be the unknown, infinitely powerful, and absolute force in the Cosmos, encompassing everything in space and time itself. Linguistic studies of the Uthqali language suggests that the name Chukwo is a combination of the Uthqali words "chi", as the "spiritual beings" or "personal gods" are called, and "ukwo" which means "great in size" or "formidable." In this sense, Chukwo comes to mean the Great God or the God that is Greatest in power. Chukwo as the source of all the other Uthqali deities is often revered as Chineka, "the God who Creates" and Ikakeike meaning "The Supreme Power." The Cosmos itself is divided into "four constituent complexes" known as Okake, Alesi, Mmuoe, and Uwai. Okake is the event of "Creation", the Alesi are the lesser deities, Mmụọe are the spirits of the Ancestors and all other beings, and Uwai is the World. Alesi Chukwu's incarnations in the World ("Uwai") are the Alesi. The Alusi, who are also known as the Arushi, Anusi or Arusi by dialects, all spring from Ani the Earth goddess and Goddess of Fertility, who embodies the workings of the World. They are lesser deities in Odonani, each of whom are responsible for a specific aspect of nature or abstract concept. According to Uthqali lore, these lesser deities as elements of Chukwo have their own specific purpose. They exist only as long their purpose does, thus many Alesi die off save for those who represent universal concepts. Some of the more notable male Alesi include: Amedioha the God of Thunder and Lightning, popular among the Southern Uthqali; Ikange the horned god of Fortune and Industry; Agwiu the God of Divination and Healing; Njokiu Jiy the God of Yam, and Ogbonabali the God of Death. Various Alesi goddesses also exist, such as: Anyenwu a solar deity, considered a companion to Amedioha, popular among the Northern Uthqali; Idammili the Mother Goddess of the Idjali river; Ahia Njokiu the Goddess of Yams. The Earth goddess also controls four other Alesi who govern the four directions of the sky: Eke of the East, Orie of the West, Afo of the North, and Nkwo of the South Ani Ani, also known as Ale, Alla, Ala and Ane (Uthqali for Earth), in Uthqali mythology is the goddess of fertility and Earth Mother, who also rules the underworld. Her name literally translates to 'Ground' which establishes her as the power of the earth and ground. This makes Ani the highest Goddess of the Uthqali people. Power It is said that if a person commits a taboo in a community, that they have also desecrated or insulted Ani as the abomination (called ajo njo or Aru Ala/Alu Ani) was committed on her earth. Ani is also responsible for many aspect of Uthqali society, as well as guardianship of women and children in general. It is also believed that she can be Chukwuo's wife or daughter. She is often depicted with a small child in her arms and her symbol is the crescent moon. It is believed that the souls of the dead reside in her sacred womb. All in the community have to respect Ani as everybody lives on ala, the earth. It was sometimes believed that Ani could swallow you up into the underground. Ala is still worshipped by the Uthqali of Kandala, Al'Badara and is annually paid homage to during the Yam festival.﻿ Ekwensu Ekwensu is an Uthqali deity with a convoluted modern identity. Among the Muslim Uthqali, this deity is misrepresented as the Islamic Shaitan or Devil and is seen as a force which places itself opposite to that of Chukwo. Anthropological studies suggest however that this traditional deity may have been a revered Trickster God. This Alesi was adept at bargains and trade, and praying to Ekwensu was said to guarantee victory in negotiations. As a force of change and chaos, Ekwensu also represented the God of War among the Uthqali. He was invoked during times of conflict and banished during peacetime to avoid his influences inciting bloodshed in the community. This is based upon the finding of old shrines dedicated to the worship of the deity as well as the recounting of old oral lores which depict the character of Ekwensu. Morality The Uthqali believe in the concept of Ofo and Ogu, which is like the law of retributive justice. It is believed that Ofo and Ogu will vindicate anyone that is wrongly accused of a crime as long as their "hands are clean". It is only the one who is on the side of Ogu-na-Ofo that can call its name in prayer. Otherwise such a person will face the wrath of Amedioha (the god of thunder and lightning). Chi In Odonani, the Uthqali people believe that each person has their own personal spiritual guardian called Chi, appointed to them before and at the time of their birth. The Chi remains with them for the rest of their lives on Terra. A person's Chi is the personification of that individual's fate, which is credited for an individual's life's successes, misfortunes and failures. The Uthqali believe that their success in life is determined by their Chi, and that no man can rise past the greatness of his or her own Chi. In this respect, a person's Chi is analogous to the concept of a guardian angel in Christianity. Minor spirits Igbo mythology also contains multiple minor spirits. Among them are: *Mbatuku: spirit of wealth *Ikoro: drum spirit *Ekwu: heart spirit or spirit of the home *Imo miri: river spirit *Okwara-afo: god of mercantile activities *Aju-mmiri: sea-goddess. *Ogbuide: goddess of the water *Urashi and Enyija: god of the river *Ezenwaanyi/Owummiri: Female Water Spirit, Mermaid, Seductress Ogbanje An Ogbanje (or Obanje) was believed to be an evil spirit that would deliberately plague a family with misfortune. It was believed that upon being born by the mother, under a certain amount of time (usually not passed puberty), the Ogbanje would deliberately die and then come back and repeat the cycle, causing the family grief. Female circumcision was sometimes thought to get rid of the evil spirit, whereas finding the evil spirits Iyi-uwa, which they have dug somewhere secret, would ensure the Ogbanje would never plague the family with misfortune again. The Iyi-uwa was the Ogbanje's way of coming back to the world and also a way of finding its targeted family. ﻿ Category:Religion Category:Badara